So, he attributes this function to certain “daemons living in the region of the earth” who are caretakers for human actions, according to him. [2] For the act of prudence is only concerned with things that pertain to the moral virtues. Consequently, certain bodies, because “they are far removed from God,” as is stated in On Generation II [10: 336b 30], cannot endure forever. Chapter 34 Thus, when it is under the form of air, it is in potency to the form of fire and to the privation of the form of air. Sicut igitur maximae amentiae esset idiota qui ea quae a philosopho proponuntur falsa esse assereret propter hoc quod ea capere non potest, ita, et multo amplius, nimiae stultitiae est homo si ea quae divinitus Angelorum ministerio revelantur falsa esse suspicatur ex hoc quod ratione investigari non possunt. Now, in the order of agent causes, God il&e first cause, as we showed in Book One [64]. And every human effort attains its completion in it. [13] Now, the act of the power that carries out the action already presupposes the distinction of moral good or evil. [2] Now, since it is in potency toward all forms, matter is indeed originated to have all of them; however, a certain one of them is not necessarily due it, since without this certain one it can be actually perfect. [13] Again, if delight were the ultimate end, it would be desired for its own sake. But intellectual substances are ruled by the higher ones, since the disposition of divine providence descends proportionally to the lowest, as we have said already. [9] Hence it is said: “Upholding all things by the word of His Power” (Heb. Particularly would it seem true of the human intellect that its function is not to understand absolutely the best intelligible object, because of its weakness; indeed, it stands in relation to the knowing of the greatest intelligible object, “as the owl’s eye is to the sunlight.” [4] Besides, felicity is a certain kind of good, appropriate to man. Nor, indeed, is it in the second way, for to understand through an intelligible species is the attribute of the intellective power for which this intelligible species is the form. Therefore, man’s ultimate felicity, that is, his ultimate end, does not consist in moral actions. Chapter 31 For handsays: “Sitting Him,” that is, Christ, “on His right hand in heavenly places, above all principality, and power, and virtue, and dominion” (Eph. Therefore, a celestial body is moved by something else. Now, it is necessary for the perfection of things that there be among things not only substantial beings but also accidental beings. [5] First of all, we showed above that the possible intellect is not some substance separated from us in its being. Now, the created intellect sees God by virtue of being united to Him in some way, as is clear from what we have said. Now, a subject becomes less potential to a form, not simply by the subtraction of any of its parts, nor by the fact that any part of the potency is subtracted, but by the fact that the potency is impeded by a contrary act from being able to proceed to he actuality of the form. For he says there that “the difficulty of understanding these things comes from us not from them, for our intellect is to the most evident things, as the eye of the owl is to the light of the sun.” Hence, since separate substances cannot be understood through material things that are understood, as was shown above, it follows that our possible intellect can in no way understand separate substances. [3] Besides, the light of glory elevates to the divine vision due to the fact that it is a certain likeness of the divine intellect, as we have already stated. 1 cap. Now, everything that is comprehended by a knower is known by him in as perfect a way as the knowable object permits. 6 n. 3, [23531] Contra Gentiles, lib. On this matter, it is said: “No man knows the things of a man, but the spirit of man that is in him. [5] Furthermore, all men admit that felicity is a perfect good; otherwise, it could not satisfy desire. [5] Hence it is that the Lord replies to Moses, when he asks for the vision of the divine substance: “I will show thee all good” (Exod, 33:19). [2] It has been shown, in fact, that this light cannot be connatural with any creature, but, that it surpasses every created nature in its power. Hence, they are not intelligible in a purposeless way, as the sun (to pursue Aristotle’s example) is visible, yet not in a purposeless way, simply because the owl cannot see it. HUMAN FELICITY DOES NOT CONSIST IN THE KNOWLEDGE OF GOD WHICH IS THROUGH FAITH Now, evil is a privation of something that is natural to a man, and which he ought to have. [1] It can also be shown from the preceding considerations that every evil is based on some good. Also pertinent to these spirits is the execution of divine works which are done outside the order of nature, for these are most sublime among the divine ministrations. Indeed, that which has a deformity within its very definition cannot be an end to which a nature tends. Rerum enim sensibilium plurimas proprietates ignoramus, earumque proprietatum quas sensu apprehendimus rationes perfecte in pluribus invenire non possumus. [23506] Contra Gentiles, lib. Therefore, an intellectual substance tends to divine knowledge as an ultimate end. THAT FELICITY DOES NOT CONSIST IN HONORS [3] Again, evil is a privation, as we have seen before. [23519] Contra Gentiles, lib. His best-known works are the Disputed Questions on Truth (1256–1259), the Summa contra Gentiles (1259–1265), and the unfinished but massively influential Summa Theologica a.k.a. Hence, it will not be necessary for it to be the subject of separate substances, especially since Aristotle says that the intellect is possible, “in that it is able to become all things.” From this we see that it is the subject only of those things that are made actually understood. In fact, we have shown that man’s happiness, which is called life everlasting, consists in this divine vision, and we are said to attain it by God’s grace alone, because such a vision exceeds all the capacity of a creature and it is not possible to reach it without divine assistance. Chapter 77 Evil and good are assigned as specific differences in moral matters, as the first argument asserted, because moral matters depend on the will. 1 cap. If the intellect is to understand itself in the act of understanding, it must first be taken that it understands something, and then, as a result, that it understands that it is understanding. One way is by a simple intensification of the power itself; thus, the active power of a hot thing is increased by an intensification of the heat, so that it is able to perform a stronger action of the same species. 1 cap. [5] Moreover, we showed above that God does not act in regard to created things by a necessity of His nature, but through His will and intellect. [5] Furthermore, in all powers arranged in an order, one is directive in relation to the next, and it knows the rational plan best. If nature bad intended this at the beginning, that the inclination would come to rest, it would not have given such an inclination; instead, it gives it so that, by this means, the thing may tend to a proper place. [9] From the point of view of the form of the effect, evil occurs accidentally because the privation of another form is the necessary concomitant of the presence of a given form. For instance, the form of a house, which is the proper product of the builder, appears later than the preparation of the cement, stones, and timbers, which are made by the lower workmen who come under the builder. But disorder of this kind does not exclude divine providence; it comes about, indeed, with divine permission, as a result of the deficiency of lower agents, just as we explained in connection with other evils. In fact, for God it is the same thing to be, to live, to be wise, to be blessed, and to be whatever else seems to belong to perfection and goodness; the whole divine goodness is, as it were, His divine existing being. [6] Besides, the order of the effects follows the order of the causes. Of course, the form, by virtue of which the thing exists, is its first perfection, as is evident from Book II of On the Soul [1: 412a 28]. 5 n. 1, [23521] Contra Gentiles, lib. Ex quibus omnibus apparet quod de rebus nobilissimis quantumcumque imperfecta cognitio maximam perfectionem animae confert. [23522] Contra Gentiles, lib. [5] Moreover, every action and movement are for the sake of some perfection. Tum etiam propter hoc quod tempore iuventutis, dum diversis motibus passionum anima fluctuat, non est apta ad tam altae veritatis cognitionem, sed in quiescendo fit prudens et sciens, ut dicitur in VII Physic. 10:13, 20). Consequently, that it could in no way understand separate substances is quite necessary, since it could not be separate in its own being. Yet, it is not a moral fault; otherwise, we should go on to infinity. Therefore, it tends through motion toward rest, and the latter is related to motion as one to many. So, the first active principle in moral actions is the thing that is cognitively apprehended, the second is the apprebensive power, the third is the will, and the fourth is the motive power which carries out the command of reason. Therefore, God must be simultaneously present in all things, particularly since He continually and always preserves in being those things which He has brought into being from nonbeing, as has been shown. Therefore, just as in the order of lower bodies the intention of a particular agent is focused on the good of this species or that, so is the intention of a celestial body directed to the common good of corporeal substance which is preserved, and multiplied, and increased through generation. Indeed, though man is by nature inferior to separate substances, handis nonetheless superior to irrational creatures. For instance, blindness, or any other sort of privation, is said to exist because an animal is blinded by its blindness. So, in so far as any mind knows anything whatever with certitude, the object is intuited in these principles, by means of which judgment is made concerning all things, by resolving them back into these principles; and so the mind is said to see all things in the divine truth, or in the eternal reasons, and is said to judge all things in accord with them. Now, if some things did not occur in rare instances, all things would happen by necessity. Per hoc ergo quod homini de Deo aliqua proponuntur quae rationem excedunt, firmatur in homine opinio quod Deus sit aliquid supra id quod cogitare potest. Humana igitur ratio ad cognoscendum fidei veritatem, quae solum videntibus divinam substantiam potest esse notissima, ita se habet quod ad eam potest aliquas verisimilitudines colligere, quae tamen non sufficiunt ad hoc quod praedicta veritas quasi demonstrative vel per se intellecta comprehendatur. immediately, or by means of secondary causes, are ordered to God as to their end. And thus, God Himself, Who is His own act of being, must be primarily and essentially the cause of every being. [6] Hence, it becomes obvious that even things which lack knowledge can be made to work for an end, and to seek the good by a natural appetite, and to seek the divine likeness and their own perfection. Therefore, this vision also consists in a participation in eternity. For corruption always accompanies generation in the things of nature. Hoc enim modo usi sunt antiqui doctores in destructionem errorum gentilium quorum positiones scire poterant quia et ipsi gentiles fuerant, vel saltem inter gentiles conversati et in eorum doctrinis eruditi. [7] Now, this is the light of which it is said in the Psalms (35:10): “In Thy light we shall see the light,” that is, of the divine substance. Therefore, no act of the will can be the first thing that is willed. For, although simple forms are not movers, they are nonetheless the principles of motions, since natural motions are resultant from them, as are all other natural properties. Every privation, if taken properly and strictly, is of that which one is born to have, and should have. [9] Besides, if God does not immediately by Himself take care of these inferior singular things, this can only be either because He despises them or because His dignity might be lowered by them, as some people say. Similarly, it cannot be a thing that is made, for the termination of every process of generation is a form, and a good thing. [7] Moreover, it is not possible to give an explanation, based on natural necessity, for the apparent motions of celestial bodies, since some of them have more motions than others, and altogether incompatible ones. [4] Moreover, the knowledge which comes about through something naturally implanted in us is natural, as is the case with indemonstrable principles which are known through the light of the agent intellect. Therefore, natural desire does not come to rest as a result of this knowledge which separate substances have of God; rather, it further arouses the desire to see the divine substance. But it seems incompatible with the view of the faith, in regard to this: it says that not all particulars are immediately subject to divine providence. EPILOGUE TO THE PRECEDING CHAPTERS Therefore, it does not pertain to divine providence to exclude evil entirely from the things that are governed. Now, this man exists because human nature is present in this matter, which is the principle of individuation. “For the Lord will not cast off His people” (Ps. When this has been reached, as an end, the repose of the inclination follows. there were an order of goodness in them, in the sense that some of them are better than others. So, evil must be in the good. [1] For such a noble vision, the created intellect must be elevated by means of an influx of divine goodness. 3 n. 1 Quia vero non omnis veritatis manifestandae modus est idem; disciplinati autem hominis est tantum de unoquoque fidem capere tentare, quantum natura rei permittit, ut a philosopho, optime dictum Boetius introducit, necesse est prius ostendere quis modus sit possibilis ad veritatem propositam manifestandam. Quaedam namque vera sunt de Deo quae omnem facultatem humanae rationis excedunt, ut Deum esse trinum et unum. Now, he who is well ordered to his end has not yet achieved the ultimate end. Hence, he had to develop his teaching on the virtues, which handdivided into the moral and the intellectual virtues. So, not even the fact that we will know all the objects of speculative understanding will make it necessary for the agent intellect to become a form for us, in such a perfect way that we may understand separate substances through it. THAT GOD PRESERVES THINGS IN BEING Nor can it be said that God is unable to take care of them, for His power is infinite, as we proved above. Therefore, evil does not possess any essence. Nec id quod fide tenetur, cum tam evidenter divinitus confirmatum sit, fas est credere esse falsum. Latin text of the Scriptum super Sententiis, click here and search. And likewise every human operation to intellectual speculation, as Dionysius says in Mystical Theology generation, but is in. ” but the higher ones should satisfy the appetite what it is certain that it understands it... Opinion to Aristotle, even among local motions the circular is prior man shall not light. 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